An Interesting Dialogue: Lunch With Maulana Kashif

Salamu ‘Alaykum

Every Saturday I have a one and a half our class with Maulana Kashif, a truly excellent and solid Deobandi scholar who studied in Karachi, wherein we cover the ‘Ila al Sunan of Maulana Zafar Ahmad ‘Uthmani (Allah have mercy on him). The ‘Ila is a two volume book covering the various topics of worship with its central aim being presenting the Hanafi hadith evidence for legal rulings.

After our class today, I invited Maulana Sahib to come and have lunch with me and a few other brothers to which he happily agreed. The time spent, as expected, turned out to be extremely beneficial and I took due advantage by asking Maulana about various issues that were currently in the limelight or in the back of my mind. Amongst the questions I asked were:

[1] The legality of the Mawlid and the reason for the Deobandi prohibition. Maulana Kashif explained that the reason for prohibition was indeed the fact that innovative practices had crept in, such as the belief of the general public that such a celebration was necessary, and not the fact that it was fi aslihi impermissible. When I mentioned the various Arab scholars across the land who celebrated the Mawlid on a regular basis he took it with good will, Alhamdulilah. Further, an interesting point he mentioned was that the reality of the subcontinent is quite different than other countries and thus meaningless generalizations cannot be made nor can such rulings be applied to all people. He made this remark specifically in reply to my question that many non-Deobandi brothers get agitated when such rulings are thrust on them. Yet, he maintained that the people in the subcontinent had fell into a type of extremism, but did not agree on passing such irrational judgments over others of this ummah.

Rather, he made clear that the Deobandi scholars do indeed hold dhikre wiladat in high esteem and they see no harm in majalis increasing during Rabi’ Al Awwal, which is only natural for us as lovers and followers of the Prophet (Allah bless him and grant him peace).

However, the mawlid as it is customarily done is not permitted by the Deobandis.

[2] Regarding the vision of the Prophet (Allah bless him and grant him peace) in a wakeful state. Although he said he would not go into much detail regarding this, he did mention Mufti Taqi ‘Uthmani writing about such occurrenced – in specific he related the event of Imam Suyuti – and thus stated that such visions were indeed possible (mumkin).

[3] Regarding the ‘aqida of the Salafis. He stated that Shaykh Ibn Taymiyyah was guilty of tajsim and the Salafis followed him in this by holding onto his books such as the ‘Aqida al Wasitiyya and so forth. He went into detail regarding the Maturidi explanations of specific Qur’anic verses, such as the ones mentioning yad, ‘ayn, wajh etc.

[4] The Rifa’i’s and knife-piercing. He gave precisely the same answer that Sayyidi Yusuf Rifa’i gave, that such acts were not innovations but are counted among the miracles of the saints that were done out of a sense of need to bring people to the path of Islam. For Sayyid Yusuf Rifa’i’s answer one can see SunniPath.

We discussed many other topics, including what entails moral responsibilty as it relates to knowing Allah Most High and the Maturidi interpretation of the verse “We do not punish until we send a Messenger”, Tabarruk, commentaries on hadith books, the Majalla which is a Hanafi law code written in Ottoman times, and more.

We topped that off with some biryani, haleem, chicken karhai, and mango lassi.

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16 Comments

Filed under Fiqh/Law, General, `Aqida

16 responses to “An Interesting Dialogue: Lunch With Maulana Kashif

  1. we’ll go meet maulana zakariyya here. you’ll like em.

  2. faqir

    Asalamu alaykum sidi Salman,

    Thank you for sharing!

  3. aabiransabeel

    Very informative post. Jazakallah Khair.

    Yaasir Al-Hotaki

  4. Next time you go to lunch, invite me! 😉

  5. The above is the opinion of Mawlana Kashif and some Deobandi `ulama. It is not the opinion of many of the akabirs of the school of Deoband whose opinion of the Mawlid was that of unconditional prohibition, regardless of locality. As demonstrated by Shaykh Rasheed Ahmad al-Gangohi in his writings. Then there are other Deobandi `ulama who are somewhere in between, as demonstrated by Mufti Taqi al-`Uthmani who seems to have two different views on the Mawlid as can be found from the internet. Lastly, their also exists Deobandi `ulama who seem to have no qualms about the Mawlid at all, as demonstrated by Mufti Muhammad ibn Adam al-Kawthari. Conclusion: The Deobandi `ulama differ greatly about the Mawlid al-Nabi.

  6. Salamu ‘Alaykum

    You are right. The Deobandi ‘Ulama have a wide range of tendencies within them. I believe this is something not only our non-Deobandi brothers forget, but also the Deobandi ones.

    As for unconditional prohibition, then again, I believe it is essential to make clear that this is based on sadd al dhara’i. The Hanafi implementation of this principle, like the Maliki’s, is quite strict. Insha’Allah I will detail this one day.

    Wasalam

  7. wa `alaykum as-salaam, Hmm…interesting to see you mentioning the Usuli principle of “sadd al-Daraa`i” in the reasoning for the Akaabirs’ verdict of unconditional prohibition on the mas’alah of Mawlid al-Nabiy. I’ve never heard of any of the akaabirs stating this principle verbatim in any of their works as the reason for their hukm. Rather, they stated the practice being impermissible on grounds of it being a bid`ah dalaalah. If it was prohibited due to “sadd al-daraa`i”, then they would’ve celebrated the Mawlid al-Nabiy themselves in atmospheres where the blameworthy was absent. Because “sadd al-daraa`i” is used to block the reprehensible in an act which is inherently good but has been tainted by external, blameworthy actions. However, it is know, that when the blameworthy is absent, then it can lift the ban on which this usuli principle was sought to prevent. So if it was really due to “sadd al-daraa`i”, then at times such as during the Akabirs visits to the Haramayn Shareefayn or in gatherings with their murshid, namely: Haaji Imdaadullaah Muhaajir al-Makki, they would’ve celebrated it too, but it is known that they did not. I would like to ask you which of the *Akaabirs* stated their use of this principle or at least implied this principle as their motive or reasoning in passing the hukm of prohibition for the Mawlid al-Nabiy? Please state the reference so that I may look into it, insha’Allah ta`ala. As for you mentioning the Maalikis’ use of sadd al-daraa`i being “strict” like the ahnaaf, then I dont recall any of the Maaliki imams using this principle in prohibiting Mawlid al-Nabiy either. In fact, Muhammad ibn J`afar al-Kattaniy and Abul `Abbas al-Wansharisi both said that the night of the Prophet’s (sallallaahu `alayhi wa sallam) birth is more blessed than Laylat al-Qadr and allowed the celebration of the Mawlid, as did the late Shaykh Muhammad bin `Alawi al-Maaliki. So I would like to know which Maalikis ever used their “strict” principle of sadd al-daraa`i to forbid the mawlid al-nabiy? Baarak’Allaahu feekum Yaa Sidi. P.S. – You write “akabireen”, is this correct according to the rules of Sarf?

  8. Salamu 'Alaykum

    There is a position that it is a bida' dhalala, but Mufti Tafi', Mufti Desa'i, and even Maulana Thanvi make it clear that the major reason behind the prohibition is due to the munkar that crept in and not because it was in itself impermissible.

    This is what many other Deobandi 'Ulema mention. As for the concept of sadd al dhara'i you mention, then it is different then how the Deobandi Hanafis understood it. Your definition is more intact with the Shafi's i.e. If the munkar leaves it becomes permissible.

    I will detail the issue soon.

    Wasalam

  9. Jenn

    Is that class you attend on Sat held in Urdu or Arabic or English? Just curious.

  10. Salamu ‘Alaykum

    All three – hehe

    Arabic, then translated into urdu, then english – its surprisingly fast paced.

    Wasalam

  11. Jenn

    Masha’Allah thats good that its not limited. JazakumAllahu khairan for the followup. Keep me in your dua’s.
    fi amanillah.

  12. Khalid Hussain

    salams,

    can somebody please specify what bidas actually creeped in the mawlids of the sub-continent that were so repulsive?

    was-salam

  13. hussain

    If Ibn Taymiyyah was guilty of Tajsim then your shaikh is guilty of being a donkey, you have my email is it possible to meet your shaikh? dont give me the adab nonense when your sufi superficial spritualism is a load of self righteous rubbish, may be your shaikh cannot read Arabic but could you tell me where in Aqeedatul Wasitia Ibn Taymiyyah was guilty of Tajsim?

  14. Salamu `Alaykum

    I pray you are well.

    Firstly, if anything, you are guilty of lying and slander. Secondly, I pray Allah rectifies my self-righteous atttiude and makes me sincere in His worship – jami`an, amin. Lastly, unfortunately, Shaykh Ibn Taymiyya wrote more than the `Aqida Wasitiya and there is no doubt regarding his anthropomorphic tendencies. You are more than welcome to read his works if you understand Arabic at all as well as the works of those who refuted his deviance (Ibn Marzuq, Ibn Jahbal, Imam Ibn hajar Haythami, Imam Subki etc.), which the Ahly Sunnah are more than aware of.
    Wasalam
    Salman

  15. As-salamu ‘alaykum,

    Interesting and beneficial post. I wish there was a study circle like that where I live (Odense, Denmark).

  16. khaaqi

    Quote “Maulana Kashif, a truly excellent and solid Deobandi scholar who studied in Karachi”

    solid deobandi ..too royal…..

    Quote again

    “[1] The legality of the Mawlid and the reason for the Deobandi prohibition. Maulana Kashif explained that the reason for prohibition was indeed the fact that innovative practices had crept in, such as the belief of the general public that such a celebration was necessary, ”

    Is this all the Solid Deo could come up with ?????? Go back to Darul Uloom Kashif Bhai….Your Maulana certificate is questionable ????

    Answer…

    ……such a celebration consists of Praising Huzoor Sallalaahoalyhiwassallam ………

    Isn’t this Praising of Aqa Sallalaahoalyhiwassallam necessary ???

    Whats wrong with you guys Even Allah Praises Aqa Sallalaahoalyhiwassallam…and that too in the Holy Quraan !!!!!!! A divine Praise that knows no bounds !!!!!

    Whats wrong if I call my friends to my house or to the mosque and we Praise Huzoor Sallalahoalyhiwassalam, and talk about Him Sallalahoalyhiwassalam.

    We cant Praise Him Sallalaahoalyhiwassallam enough.
    But I get it, to praise someone you need to appreciate them, Love them, hold them in High Esteem…Devoid of these characteristics then you are devoid of Praising…

    Enjoy your Biryani.

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